法苑珠林 74.17

74.17

又寶梁經云。佛告迦葉。我聽二種比丘得營眾事。何等為二。一能淨持戒。二畏於後世。喻如金剛。復有二種。何等為二。一識知業報。二有諸慚愧及以悔心。復有二種。何等為二。一阿羅漢。二能修八背捨者。如是二種比丘。我聽營事。自無瘡疣能護他人意。以此事難故語迦葉。於佛法中種種出家。種種姓。種種心。種種解脫。種種斷結。或有阿蘭若。或有乞食。或有樂住山林。或有樂近聚落清淨持戒。或有能離四軛。或有勤修多聞。或有辯說諸法。或有善持戒律。或有善持毘尼儀式。或有游諸城邑聚落為人說法。有如是等諸比丘僧營事比丘。善取如是諸人心相。故經云。彼營事比丘應當分別。常住僧物不得與招提僧。招提僧物不得與常住僧（此二種物不得互用）常住僧物。招提僧物。不應與佛物共雜（佛物亦不得與二共雜）若常住僧物多而招提僧有所須者。營事比丘應集僧行籌索欲。僧和合者。應以常住僧物分與招提僧。若如來塔。或有所須。若欲敗壞者。若常住僧物。若招提僧物多者。營事比丘應集僧行籌索欲。作如是言。是佛塔壞。今有所須。此常住僧物招提僧物多。大德僧聽。若僧時到僧忍聽。若僧不惜所得施物。若常住僧物。招提僧物。我今持用修治佛塔。若僧不和合。營事比丘應勸化在家人求索財物修治佛塔。若佛物多者。不得分與常住招提僧。何以故。於此物中應生世尊想。佛所有物乃至一線。皆是施主信心施佛。是故諸天世人。於此物中生佛塔想。而況寶物。若於佛塔中寧令風吹雨爛破盡。不應以此衣貿易寶物。何以故。如來塔物無人能與作價者。又佛無所須故。如是營事人者。三寶之物不應令雜。以自雜用得大苦報。若受一劫。若過一劫。以侵三寶物故。又寶梁經云。佛言。營事比丘若生瞋心。於持戒大德人所。以自在故驅令役使。故墮地獄。若得為人作奴僕。為主苦役。人所鞭打。又營事比丘。以自在故更作重制。過僧常限。謫罰比丘。非時令作。以此不善根故墮於多釘小地獄中。生此中已以百千釘釘挓其身。其身熾然如大火聚。又營事比丘於持戒有大德所。以重事悑之。以瞋心語故生地獄中。其所得舌長五百由旬。以百千釘。而釘其舌。一一釘中出大火焰。又營事比丘數得僧物慳惜藏弆。或非時與僧。或復難與。或因苦與。或少與。或不與。或有與者。或不與者。以此不善根故。有穢惡餓鬼常食糞丸。此人命終當生其中。於百千歲常不得食。或時食變為糞屎。或作膿血。是故迦葉。營事比丘。寧自噉身肉。終不雜用三寶之物作衣鉢飲食。

Furthermore, the Ratnarāśi-sūtra says: 'The Buddha addressed Kāśyapa: "I permit two kinds of monks to manage community affairs. What are the two? First, those capable of purely upholding the precepts; second, those who fear the future world as if it were a vajra. There are another two kinds. What are the two? First, those who recognize and understand karmic retribution; second, those who possess various senses of shame, conscience, and repentance. There are another two kinds. What are the two? First, arhats; second, those capable of practicing the eight liberations. Monks of these two kinds I permit to manage affairs: free from blemish themselves, they are able to protect the minds of others." Because this matter is difficult, he addressed Kāśyapa: "Within the Buddha's Dharma there are various renunciants, various clans, various minds, various liberations, and various severances of fetters. There are those in the araṇya, those who beg for food, those who delight in dwelling in mountain forests, those who delight in staying near settlements while purely upholding the precepts, those capable of leaving behind the four yokes, those who diligently cultivate extensive learning, those who eloquently explain the dharmas, those who excel at upholding the Vinaya, those who excel at maintaining the Vinaya's ceremonial decorum, and those who travel among cities and settlements to preach the Dharma for people. For there being such various monks of the Saṃgha, the monk who manages affairs must skillfully grasp the mental characteristics of such people."
'Therefore the sūtra says: "That monk who manages affairs ought to distinguish: property of the permanent Saṃgha must not be given to the Saṃgha of the four directions (cāturdiśa-saṃgha), and property of the Saṃgha of the four directions must not be given to the permanent Saṃgha." (These two kinds of property must not be mutually exchanged.) "Property of the permanent Saṃgha and property of the Saṃgha of the four directions should not be mixed with the property of the Buddha." (Property of the Buddha also must not be mixed with the two.) "If the property of the permanent Saṃgha is plentiful and the Saṃgha of the four directions has a need, the monk who manages affairs should assemble the Saṃgha, distribute tally sticks, and solicit consent. If the Saṃgha is in harmony, one should distribute property of the permanent Saṃgha to give to the Saṃgha of the four directions. If the Tathāgata's stūpa has a need or is about to fall into ruin, and either the property of the permanent Saṃgha or the property of the Saṃgha of the four directions is plentiful, the monk who manages affairs should assemble the Saṃgha, distribute tally sticks, and solicit consent, speaking thus: 'This stūpa of the Buddha is ruined and now has a need. This property of the permanent Saṃgha or property of the Saṃgha of the four directions is plentiful. May the venerable Saṃgha listen! If the time has arrived for the Saṃgha, and the Saṃgha is patient to listen: if the Saṃgha does not begrudge the donated property received, whether property of the permanent Saṃgha or property of the Saṃgha of the four directions, I shall now take it and use it to repair the Buddha's stūpa.' If the Saṃgha is not in harmony, the monk who manages affairs should exhort laypeople, seeking wealth from them to repair the Buddha's stūpa. If the property of the Buddha is plentiful, it must not be divided and given to the permanent Saṃgha or the Saṃgha of the four directions. Why is this? Toward this property one ought to give rise to the perception of the World-Honoured One. Even a single thread belonging to the Buddha was donated to the Buddha by a donor with a faithful mind. Therefore, the devas and people of the world ought to give rise to the perception of the Buddha's stūpa toward this property, how much more so toward precious items! Even if it would be left in the Buddha's stūpa to be blown by the wind, rotted by the rain, and completely destroyed, one should not trade these robes for precious items. Why is this? For the property of the Tathāgata's stūpa, there is no one who can set a price on it; moreover, the Buddha has no needs. As for such a person who manages affairs, they should not cause the property of the Three Jewels to become mixed. Because using it in a mixed way by oneself brings great painful retribution: whether undergoing it for one kalpa, or exceeding one kalpa, because of encroaching upon the property of the Three Jewels."
'Furthermore, the Ratnarāśi-sūtra says: The Buddha said, "If a monk managing affairs gives rise to anger and, toward venerable persons who uphold the precepts, drives and employs them at will, he will therefore fall into hell. If he obtains birth as a human, he will be a servant or slave, subjected to bitter labor by masters and beaten by others. Furthermore, if a monk managing affairs, acting at will, institutes heavy restrictions exceeding the Saṃgha's regular limits, punishes monks, and compels them to work at improper times, because of this unwholesome root he will fall into the Minor Hell of Many Nails. Having been born therein, his body will be pierced and pinned with hundreds of thousands of nails, his body blazing like a great mass of fire. Furthermore, if a monk managing affairs intimidates those of great virtue who uphold the precepts with grave matters and speaks with an angry mind, he will be born in hell. The tongue he obtains will be five hundred yojanas long, and with hundreds of thousands of nails his tongue will be pinned, with a great flame issuing from every single nail. Furthermore, if a monk managing affairs repeatedly obtains Saṃgha property and stingily hoards it, either giving it to the Saṃgha at an improper time, or making it difficult to give, or giving it grudgingly, or giving little, or not giving it, or giving to some and not to others, because of this unwholesome root, there are foul hungry ghosts (pretas) who constantly eat balls of excrement, and when this person's life ends he will be born among them. For hundreds of thousands of years he will constantly fail to obtain food, or sometimes the food will transform into feces, or turn into pus and blood. Therefore, Kāśyapa, a monk managing affairs had rather eat his own flesh than ever mix and use the property of the Three Jewels to make robes, bowls, food, or drink."